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1 John Dewey's Theory of Democracy and Its JOHN DEWEY'S THEORY OF DEMOCRACY AND ITS RELEVANCE TO THE STUDY OF ECONOMIC AND SOCIAL PHENOMENA* Arturo Hermann+ Abstract John Dewey is recognized as one of the most significant figures in American philosophy. His influence extended to economic and social sciences as well, also through his action in the fields of education and culture, where he promoted important reform projects aimed at the development of pluralism and critical thought. Within the ambit of social sciences, Dewey's key contribution lies in removing the concepts of democracy and participation from the limbo of abstraction in which they tended to be confined in previous approaches and in connecting them explicitly to the evolution of economic and social forms. In this way, it becomes possible to analyze the various spheres — in particular, economic, social, scientific, technological, political, psychological and ethical — which, in their complex links, combine to shape the features of culture, democracy and participation in any given context. In this perspective, he highlights the social significance of a systematic integration of a pluralistic scientific method in the cultural framework of society and in the corresponding dynamics of collective action. This analytical approach can help to shed light on the problems and tensions brought about by structural changes, the full comprehension of which requires the study of the corresponding evolutionary interaction between human nature and the characteristics of the cultural system. In this sense, Dewey's approach presents significant points of convergence with important strands of social thought and, in particular, with institutional economics. For this reason, it can offer an interesting perspective for an interdisciplinary and pluralistic study of economic and social phenomena. * Paper prepared for the EAEPE Conference "Economic growth, development, and institutions - lessons for policy and the need for an evolutionary framework of analysis", Porto, 1-3 November 2007. + Senior Researcher at ISAE (Institute for Studies and Economic Analyses), Piazza dell'Indipendenza 4, 00185, Rome, Italy; tel. ++39-06-44482771; fax ++39-06-44482249; e-mail: [email protected] [email protected]; the views expressed in the paper do not involve my Institution. Keywords: Culture, Pluralism, Participation, Economic and Social Development, Interdisciplinary Approach Research Area C: Institutional Change 1 1. DEWEY AND THE PRAGMATIST APPROACH Introduction John Dewey (1859-1952) is recognized as one of the most important American philosophers, whose significant influence extended also to the fields of economic and social sciences. His works include Democracy and Education; Logic: The Theory of Inquiry; Reconstruction in Philosophy; Experience and Nature; The Quest for Certainty; Philosophy and Civilization; Art as Experience; A Common Faith; Freedom and Culture; Human Nature and Conduct. Moreover, he was highly involved in the fields of education and culture where he promoted important reform projects aimed at the development of pluralism and critical thought. Dewey was a key figure in Pragmatist1 thought, an approach which considers the human experience in its entirety: for this reason, the thought process cannot be deemed an isolated entity since it interacts in a complex way with the feelings, values and actions of the individual. The Main Versions of Pragmatism It can be noted that there exist two versions of Pragmatism: to summarize very briefly, the first, going back to the founder of Pragmatism, Charles Sanders Peirce, is intended as a theory of meaning and a method of scientific inquiry; the second, developed subsequently by, among others, William James and John Dewey, is intended as a theory of truth, experience and values. The evolution of the different concepts of Pragmatism is clearly expressed in the following passages by William James: 1 For a good introduction to the main versions of Pragmatism refer to Menand (1997). 2 "....(Pragmatism)....has no dogmas, and no doctrines save its method. As the young Italian pragmatist Papini has well said, it lies in the midst of our theories, like a corridor in a hotel. Innumerable chambers open out of it. In one you may find a man writing an atheistic volume; in the next someone on his knees praying for faith and strength; in a third a chemist investigating the body's properties. In a fourth a system of idealistic metaphysics is being excogitated; in a fifth the impossibility of metaphysics is being shown. But they all own the corridor, and all must pass through it if they want a practicable way of getting into or out of their respective rooms. No particular results then, so far, but only an attitude of orientation, is what the pragmatic method means. The attitude to look away from first things, principles, "categories", supposed necessities; and of looking towards last things, fruits, consequences, facts....Meanwhile the word pragmatism has come to be used in a still wider sense, as meaning also a certain theory of truth....Such then would be the scope of pragmatism—first, a method; and second, a genetic theory of what is meant by truth.", [in James, (1907), republished in L.Menand (quoted): pp.98, 99, 104]. Dewey’s Perspective on Social Action Dewey systematically applied this approach to the study of economic and social structure; it is within this structure, indeed, that the thought process and resulting actions and judgments occur and interact. Such an application represents a significant innovation in philosophical inquiry: no longer mere speculation far removed from reality, it becomes instead an investigation of the experiences of individual and collective aspects of life, with their goals, values and problems. This type of approach is based on a pluralistic-oriented scientific method and is by its very nature interdisciplinary in that many branches of knowledge are required in order to understand the reality of the person in the complexity of his/her collective life: in particular, biology, psychology and psychoanalysis, anthropology, history, economics, sociology, politics. It is for this reason, as we will see, that pragmatist philosophy and psychology have important ties with the birth and subsequent development of institutional economics. The study of the individual in his or her entirety — thoughts, actions, feelings, values, in short, experiences — leads to a series of important questions: What are a person’s true needs, how do they evolve, how can they be fulfilled? Such questions are related to the following issue, which has been the crux of thousands of years of philosophical and social thought: what aspects make up human nature and how do they interact with the characteristics of the cultural context? 3 Such issues are particularly relevant to the debate on freedom, democracy and participation: if, for instance, we consider a regime in which these aspects are absent or insufficient, what can we deduce? That human nature, after all, is not so predisposed to freedom and democratic values? Or the opposite, that cultural conditions have overwhelmed the true needs of the individual? Or else, that human nature undergoes a complex evolution along with the characteristics of the system? In any case, even if we assume this last hypothesis to be true, it remains to be explained why such interactions have produced that type of regime and not, for instance, a more participatory and democratic system. The issues of democracy and participation and how they relate to cultural development and human nature are analyzed with particular insight in Freedom and Culture (1939), a text which conveys the deep-seated tensions that preceded the outbreak of the Second World War. In the following chapters, we will try to illustrate how the concepts he elaborated can contribute to the analysis of the economic and social foundations of democracy and participation. 4 2. FREEDOM, CULTURE AND ASPECTS OF HUMAN NATURE The Relevant Issues In Chapter 1 of Freedom and Culture, Dewey examines the concept of freedom. He observes that only recently — in the late 18th century, with the French and American revolutions and the idea of man’s inalienable rights — have the concepts of freedom and democracy become the basic and distinctive goals of modern societies. But how can these concepts be applied in the reality of concrete situations in which these principles might be interpreted very differently by the various subjects involved? With regard to this point, he asks: "What is freedom and why is it prized? Is desire for freedom inherent in human nature or is it a product of special circumstances? Is it wanted as an end or as a means for getting other things?....Is love of liberty ever anything more than a desire to be liberated from some special restriction? And when it is got rid of does the desire for liberty die down until something else feels intolerable? Again, how does the desire for freedom compare in intensity with the desire to feel equal with others, especially with those who have previously been called superiors? How do the fruits of liberty compare with the enjoiments that spring from a feeling of union, of solidarity, with others? Will men surrenders their liberties if they believe that by so doing they will obtain the satisfaction that comes from a sense of fusion with others and that respect by others which is the product of the strength furnished by solidarity?", (Dewey, 1939: 11). From this passage, it is clear that the concept of freedom is not an abstract notion of “being able” to act but, rather, is made up of the entire set of real possibilities which, in order to be clearly identified, require an analysis of the connections between the aspects of human nature and culture—where “culture” is intended as the body of material and spiritual conditions that define the unique nature of a given social system. Identification of these connections, however, is exceedingly difficult, mainly due to the problem of defining human nature—namely, the characteristics that make up our being.
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